A SMALL GLIMPSE INTO THE SEPTUAGINT HISTORY
(This section that I used below is in know way to be used agents the unbelieving Jews to hate them or look down upon them in anyway. They need to be prayed for so that their eyes would be opened to the Gospel and come to know Jesus Christ as their Lord and Savior. And let's remember God's word to Abraham: "I will bless those who bless you, and curse those who curse you; and in you all the tribes of the earth shall be blessed.” Genesis 12:3. And let's remember that it's by the Grace of God they we, both believing Jews and Gentiles have been saved from our past sins. So let's hope and pray that "all would come to know Jesus as Lord and Savior. Amen)
The Septuagint version (Old Testament) was in use for about three centuries before the books of the New Testament were written, and was the bible of the Apostles and Jesus Himself. Also, we have the books of the Apocrypha which you will find in the Septuagint (which were also included in the 1560 Geneva Bible and the 1611 King James Bible as well) which is to be used as all other scriptures. Also, we have the Samaritan Pentateuch of the Old Testament which was written before the Apostles that agrees with the Septuagint. Both these books (the Septuagint and the Samaritan Pentateuch) were written long before the Masoretic text which was written hundreds of years after Christ. This being said, the Masoretic text does show signs of corruption within it, altering genealogies, prophesies of Christ and the Church. As for the New Testament, we have the Concordant Literal New Testament (which was first printed in 1926) which is superior to all modern translations of the New Testament because of its proper usage of words and punctuations marks (however, I'm in no way saying that it's perfect).
Below is a little background on the Septuagint. This is from the Preface and Introduction to the Septuagint written by Sir Lancelot C.L. Brenton in 1851:
"The Septuagint (from the Latin septuaginta, meaning "seventy," and frequently referred to by the roman numerals LXX) is the Greek translation of the Old Testament. The name derives from the tradition that it was made by seventy (or seventy-two) Jewish scholars at Alexandria, Egypt during the reign of Ptolemy Philadelphus (285-247 B.C.). "The earliest version of the Old Testament Scriptures which is extant, or of which we possess any certain knowledge, is the translation executed at Alexandria in the third century before the Christian era.
"The Septuagint version having been current for about three centuries before the time when the books of the New Testament were written, it is not surprising that the Apostles should have used it more often than not in making citations from the Old Testament. They used it as an honestly made version in pretty general use at the time when they wrote. They did not on every occasion give an authoritative translation of each passage de nova [which means anew], but they used what was already familiar to the ears of converted Hellenists, when it was sufficiently accurate to suit the matter in hand. In fact, they used it as did their contemporary Jewish writers, Philo and Josephus, but not, however, with the blind implicitness of the former.
"The veneration with which the Jews had treated this version [the Septuagint] (as is shown in the case of Philo and Josephus) [because Philo and Josephus quoted the Septuagint], gave place to a very contrary feeling when they [the Jews] found how it could be used against them in argument: hence they decreed the version, and sought to deprive it of all authority. [Previous to this, it was the Word of God as they were concerned. But as soon as the early church started using it against them and pointing out the depravity of Judaism, they tried to discredit the Septuagint]. As the Gentile Christians were generally unacquainted with Hebrew, they were unable to meet the Jews on the ground which they now took; and as the Gentile Christians…fully embraced…its authority and inspiration, they necessarily regarded the denial on the part of the Jews of its accuracy, as little less than blasphemy, and as proof of their blindness."
The Jews upheld the Septuagint very strongly for the first 300 years as the Word of God, but when the Christians took a hold of it, then the Jews rejected it. Then the Jews started rewriting the Septuagint in the 2nd and 3rd centuries to suit their purposes. They were "Making the word of God of none effect through their tradition " (Mark 7:13).
GETTING DOWN TO THE SCRIPTURES
Genesis 11:10, 12, 13, 14, 16, 18, 20, 22, 24, 26
Now this is the genealogy of Shem: Shem was one hundred years old, and begot Arphaxad two years after the flood. … Now Arphaxad lived one hundred and thirty-five years, and begot Cainan. … Now Cainan lived one hundred and thirty years, and begot Salah. … Now Salah lived one hundred and thirty years, and begot Eber. … Now Eber lived one hundred and thirty-four years, and begot Peleg. … Now Peleg lived one hundred and thirty years, and begot Reu. … Now Reu lived one hundred and thirty-two years, and begot Serug. … Now Serug lived one hundred and thirty years, and begot Nahor. … Nahor lived seventy-nine years, and begot Terah. … Now Terah lived seventy years, and begot Abram, Nahor, and Haran.
Here we have the genealogy of Shem which is recorded down to Terah. Now, what is interesting is that the Masoretic text shaves off a hundred years from the lineage starting with Arpaxad all the way down to Serach, and then fifty years off of Nahor. However, both in the Septuagint and the Samaritan Pentateuch this is not so. But why? Was it intentional or accidental on the Jews part when making the Masoretic text around a thousand years later? Well I can’t say for sure, but I do know by following the Masoretic text, the non Christian Jews can say that Melchizedek was Shem because of the shorter years in its genealogy. You see, by shaving off these years, Shem would have out lived all his children and their children all the way down to Abraham himself. So, this is how the Jews can claim that Shem is Melchizedek and not the person that is mention in the book of Hebrews. Hmmm? There are other issues that do arise from these changes in the Masoretic text. So, the Septuagint, the Samaritan Pentateuch, and the CLV all have the longer years for each person.
So, for a more complete look at these issues, please see the video: https://www.youtube.com/watch?v=2X0bmLOHR8M&t=8s
Below is the Masoretic text with it's shortened years for each person.
Sacrifice and offering You did not will; But a body You prepared for me; A whole burnt offering and a sin offering You did not require.” Then I said, “Behold, I come (it is written of me in the volume of the book); I willed to do Your will, O my God, and Your law in the midst of my heart.”
Here again we have things missing from the Masoretic text but are found in the Septuagint. This is an important prophecy that speaks of Christ whose body was prepared by the Father Himself. We can find it quoted by the author of Hebrews. For he writes: "Therefore, when He came into the world, He said: "Sacrifice and offering You did not desire, But a body You have prepared for Me. In burnt offerings and sacrifices for sin You had no pleasure. Then I said, 'Behold, I have come--In the volume of the book it is written of Me--To do Your will, O God.' " (Hebrews 10:5-7) Below is the passage from the Masoretic text which is missing "a body You prepared for me" which is a direct reference to Jesus whose body was given for us sinner. Again, one must ask, "why is this missing from the Masoretic text."
“In that day I shall raise up the fallen tabernacle of David, and I shall rebuild its ruins and repair its damages and rebuild it as in the days of old, that remnant of men and all the nations upon whom My name is called will seek Me,” says the Lord, who does this thing.
This is one of those prophetic passages that was quoted by James in Acts 15:16-17 which reads: ‘After this I will return and will rebuild the tabernacle of David, which has fallen down; I will rebuild its ruins, and I will set it up; so that the rest of mankind may seek the Lord, even all the Gentiles who are called by My name, says the Lord who does all these things.’ Yet, you will not find it quoted this way in the Masoretic version of the Old Testament. For it was changed in such a way as to make it read as though it’s a prophecy of Israel ruling over the nations, instead of all the nations coming to seeking the Lord. Below you will find the Masoretic quote.
For a child is born to us, and a son is given to us, whose government is upon his shoulder: and his name is called the Messenger of great counsel: for I will bring peace upon the princes, and health to him. His government shall be great, and of his peace there is no end: it shall be upon the throne of David, and upon his kingdom, to establish it, and to support it with judgment and with righteousness, from henceforth and forever. The seal of the Lord of hosts shall perform this.
This is a passage that I heard a host try to explain away on a popular Christian talk radio show. For as it is written in the Masoretic text, there is obvious some confusion about Jesus being referred to as the “Everlasting Father.” For this is indeed fuel for those who are referred to as the Jesus Only group, who believe Jesus is both the Father, the Son, and the Holy Spirit. However, Jesus is not the Father, but He is the Son, and the Septuagint make that very clear by rightly not having that in their text. Below is the Masoretic version which make no sense when comparing it to the rest of God’s word.
How you are fallen from heaven, O Lucifer, who rose up in the morning! He who sends for all the nations is crushed to the earth.
In this passage of Isaiah, we have a description of Satan who is here referred to as “Lucifer” (light bearer) in the Septuagint as well as by some other versions of the bible. However, there are those versions that make it confusing by calling him "morning star," a word used for Jesus Christ in the New Testament, or even "Day Star," a word that's also used in the New Testament and says: "We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: (2 Peter 1:19 KJV). Some other versions that read as the Septuagint are the KJV, the 1599 Geneva, NKJV, WEB, and DBY. The HNV uses the Hebrew word itself (heylel) and the YLT says “shining one.
And I will say to him, ‘What are these wounds in the middle of your hands?’ And he will say, ‘Those with which I was wounded in the house of my beloved.’ “O sword, raise up against My shepherds, and against My fellow-man,” says the Lord Almighty. “Smite the shepherds and draw out the sheep, and I shall bring My hand against the shepherds.
Here in Zechariah 13:6-7 we have a prophecy concerning our Lord and Savior Jesus Christ. In verse 7 we have the prophecy of what would take place on the night of His betrayal concerning Him and His disciples (see Matthew 26:31). Also, before this in verse six, we read of One that would receive wounds upon him and by whom He would acquire them. In the literal Hebrew, it says that He would receive these wounds in His “hands” at the house of his friends (see Psalms 22:16 and Luke 24:39). I as well as (1)others, believe this is talking about our Lord Jesus who was crucified for our sins, having his hands nailed to the cross. However, from what we can see from the majority of the more popular versions quoted below, this Hebrew word for hands is being change into words such as arms, back or chest. So my question is, isn’t there in the Hebrew language literal words for these (2)other choices used? Of course there is. So wouldn’t it make sense if God wanted any of these other words to be used, He would have had Zechariah use their literal words themselves? God is not the author of confusion (1 Corinthians 14:33). It is also worth noting, that the NASV has in its footnotes that the Hebrew is literally “hands.” So why didn’t they use it? Some other versions that also use the literal translation “hands” are the KJV, 1599 Geneva, the original NKJV (1982 edition), Webster's, Darby, Young's, MKJV, and UKJV.
And no one has ascended into heaven except He Who descends out of heaven, the Son of Mankind Who is in heaven. (John 3:13 CLV)
The bible says concerning Jesus in Matthew's Gospel that they shall call his name Emmanuel, which being interpreted is, God with us. We also know from scripture that God is Omnipresent (Psalms 138). Jesus Himself said to Nathanael: Before that Philip called thee, when thou wast under the fig tree, I saw thee (John 1:48). So all this being said, I have no problem believing that the scripture quoted above is true. However, there are those versions that have a shorter reading of the above passage in that they have left out “which is in heaven.” Again, I believe that the KJV as well as the 1599 Geneva, NKJV, ASV, HNV, MKJV, UKJV, Darby, Young's, and Webster's bible have the correct wording.
And coming to Him is a leper, entreating Him, and falling on his knees and saying to Him, "Lord, if Thou shouldst be willing, Thou canst cleanse me!" Now Jesus, having compassion, stretching out His hand, touches him, and is saying to him, "I am willing. Be cleansed!" (Mark 1:40-41 CLV)
Here we have our Savior Jesus showing love and compassion to the Leper. The 1599 Geneva and all the modern versions I checked use the word “compassion” or “pity” for the feeling that Jesus had for the leper except for the NIV that says that Jesus was “indignant” which is to show anger. What is interesting however, is that the NIV uses this same word everywhere else as having compassion or pity. This is poor scripture translating at work.
And he said to Jesus, "Be reminded of me, Lord, whenever Thou mayest be coming in Thy kingdom." And Jesus said to him, "Verily, to you am I saying today, with Me shall you be in paradise." (Luke 23:42-43 CLV)
We see that one of the thieves had a change of heart and was in a state of repentance before Jesus. Of course, we can see from Jesus reply that He was forgiven. But, did Jesus really mean that he would be with Him that very day in Paradise? Because let’s face it, this poses many problems when we examine the scriptures. So, let us focus on three key elements in this passage, which are first of all, That the thief said: "Lord, remember me when You come into Your Kingdom;” and secondly, Jesus said the Greek word “Amen,” in His affirmation to the thief's request; and thirdly, we have the word "Today," which we should take note where the coma is placed in this version of the bible. For in the original Greek, there were no comas. So, please keep all this in mind as you read on.
Now, this word Paradise that is mentioned, is a Greek word which is only mentioned in three passages in the New Testament. The first is where Paul says that he was 1“caught up into Paradise” and even mentions that it’s up in the third heaven and not in some abode inside the earth. The second is in 2Revelations where it is mentioned that the tree of life is 2in the midst of the Paradise of God, where the water of life is proceeding out of the throne of God. So, we can see that this “Paradise of God” is before the “throne of God,” and as mention before, not in some abode inside the earth. So, that being said, how can Jesus be telling the thief on the cross, “today you will be with me in paradise,” when Jesus did not ascend to His Father until after He spent three days and night in the center of the earth? For Jesus Himself said to Marry: 3“Do not cling to Me, for I have not yet ascended to My Father; but go to My brethren and say to them, 'I am ascending to My Father and your Father, and to My God and your God.” Well, the answer is simple. As said before, in the Greek there is no punctuations. So, that being said, we can read this passage as saying: “Amen, to you I am saying today, you shall be with me in Paradise.” So that day, Jesus was reassuring the dying thief that at the resurrection of the dead, he would be entering into the presents of God in Paradise. Bible that put the coma in its proper place are: the Concordant Literal New Testament, Rotherham’s Emphasized Bible, and the Companion Bible.
I commend to you Phoebe, our sister, being a servant also of the ecclesa in Cenchrea, that you should be receive her in the Lord worthily of the saints, and may stand by her in whatever matter she may be needing you, for she has became a patroness of many, as well as of myself. (Romans 16:1-2 CLV)
It is interesting that the bible passages listed below would actually use the words deacon, deaconess (Greek word diakonos) or minister (which appears as if Phebe, a sister in Christ is a leader in the church) instead of a more understandable word such as (1)servant which is used in some other passages of the bible. It is clear from scripture that a deacon is not a pastor or teacher in the church nor are they an Elder or Overseer, but instead are simply one who is chosen to serve in the church in one capacity or another. A good example of this would be the disciple Stephen who was chosen to be a helper in the church at Jerusalem as declared in the book of Acts (2)chapter six. He was appointed as a (3)diakonéō to serve tables in the church fellowship with seven others as well. We can see this truth in Peters own statement in this same chapter. For he, being an Elder said that it would not be proper that he should leave the teaching of God’s word and serve tables. So again, we see that the position of a deacon does not indicate one who is a church leader. Other versions that support the CLNT are: KJV, the 1599 Geneva, NKJV, ESV, HCSB, NASB as well as a few others. Therefore, these verses listed below should not be used as some sort of proof texts to show that a woman can have a leadership possession in the church.
1 Thessalonians 4:3-7
For this is the will of God: your holiness. You are to be abstaining from all prostitution; each of you is to be aware of his own vessel, to be acquiring it in holiness and honor, not in lustful passion even as the nations also who are not acquainted with God. No one is to be circumventing and overreaching his brother in the matter, because the Lord is the Avenger of all these, according as we said to you before also, and certify, for God calls us, not for uncleanness, but in holiness. (1 Thessalonians 4:3-6 CLV)
In the KJV bible, the word vessel in the passage above is in reference to a husband finding sexual satisfaction in his (1)own wife (a vessel) and not in another man’s wife (see commentators below). He is to (2)possess or “acquire” his own wife. For we can see also from God’s word that a (3)vessel is referring to one that is to be used by another. We can see this to be true in (4)passages such as 2 Timothy 2:21 as well as in Acts 9:13-15 where we as Christians are to be vessels, useful for God’s good will and purpose. Also, in 1 Peter we see the word (5)vessel again being used, this time to describe a man’s wife as being the weaker (vessel) of the two. But if you read these newer bible versions, they take the word vessel and change it into the word “body” which makes it in reference to our own bodies and not to someone else’s (such as the wife mentioned above). What is also worth noting, there is a (6)Greek word for “body” in the bible that’s not the same Greek word as vessel. We must consider to be true to God’s intended words and not just insert our own. For by changing one of them, it can change the whole meaning of the passage itself. Below are those other versions that change the word ‘vessel” into the word ‘body.” It is worth noting that the RSV quotes the passage above as: “that each one of you know how to take a wife for himself in holiness and honor.” Also, what is interesting is the side notes of some of the other versions listed below which read: NLT: will know how to take a wife for himself; or will learn to live with his own wife, the NIV: learn to live with your own wife; or learn to acquire a wife, the ESV: how to take a wife for himself, and the HCSB: to acquire his own wife. The proof is in the pudding.
Jamieson, Fausset & Brown :: Commentary on 1 Thessalonians 4:3-6
John Wesley's Notes on the Bible on 1 Thessalonians 4:3-6
Gaebelein's Annoted Bible
Here are some YouTube links that Speak on the Septuagint
Forever, O Lord, Your word continues in heaven. (Psalms 118:89 Septuagint)
Your word is a lamp to my feet and a light to my paths. (Psalm 118:105 Sept.)
(PRAY THAT GOD'S WORD WOULD BE MADE KNOWN)
(And the Concordant Literal New Testament)
Glorifying God through Prayer and Worship
Living a Life that Pleases Our God